Here the Prophet relates another vision which has a great likeness to the first which he related to us in the first chapter,
but it has another object, as we shall soon see. Since we discussed the chief members of the vision in the first chapter,
I shall now therefore be shorter. I shall only glance at what I formerly said, and at the same time point out any difference.
But before we descend to that, God’s design in this
vision must be understood. God wished to bear witness to the Jews that he had nothing further in common with them, because
he intended to leave the temple, and then to consume the whole city with burning. But lest this threat should be unheeded
by the Jews, God’s majesty was placed before them so fearfully that it might strike even the obstinate with fear. Now I come
to the words. He says, that he saw again over the heads of the cherubim a
throne, whose color was like sapphire Instead of living creatures he now puts cherubim, and there is no doubt that those living creatures of which he formerly
spoke were cherubim. But because the vision occurs in the temple, God begins familiarly to explain to his servant what was
previously too obscure. For he had seen the four living creatures near the river Chebar, namely, in a profane country. When
therefore the Jews and
Israelites were absent as exiles far from the temple, it is no wonder that God did not appear so clearly to his Prophet
as he now does when brought into the temple. For although the Prophet has not changed his place, yet he does not seem to have
been transferred to Jerusalem in vain, and to behold what was done in the temple. This is the reason why he now calls those
cherubim which he had before called simply living creatures. But we have explained why four cherubim were seen, while only
two
were in the sanctuary, namely, because the Jews were almost buried in gross ignorance. They had long ago departed from the
pursuit of sincere piety, and the light of celestial doctrine had been almost extinct among them. Since, therefore, the ignorance
of the people was so gross, something rude must be put before them, or otherwise they could not understand what they ought
to learn.

Now it is by no means doubtful that God obliquely wishes to reprove that base ignorance, because it was not his fault that
they did not perceive in the law and the temple whatever was useful to be known for their salvation. When, therefore, God changes this legal form, there is no doubt he shows how degenerate the people was, just as if he had transfigured
himself. But we must also remember what I then said, that four cherubim were
offered to the Prophet that God might show that he embraced the whole world under his own dominion. We saw a little while
ago, that the Jews, While they thought themselves already without God’s care, being thoroughly callous, were so blind that they supposed at the same time that God exercised no care over the world. In
vain, therefore, in their perverse imaginations they shut up God in heaven; he shows that he rules the whole universe, and
that nothing moves except by his secret power.
Since then four cherubim are put instead of two, it is just as if God showed that he reigned throughout the four quarters
of the globe, and that his power is extended in all directions, and hence that it was the height of impiety for the Jews to
imagine that he had deserted the earth Thirdly, we must remark what has also been said before, that the cherubim had four
heads, that God might show that angelic motions flourish in all creatures. But I shall repeat this last comment in its
proper place. I now only touch it shortly.

We must now see why the Prophet says, there was a throne whose color was like sapphire, and the throne itself was above the four cherubim: because in truth God has his angels at
hand to obey him: hence they are placed under his feet, that we may know that they are not independent, but are so subject
to God that they always depend upon his nod, and are borne wherever he commands them. This is the reason why they were placed under the expanse where God’s throne was As far as the expanse is concerned, it is the noun which Moses uses in relating the creation
of the world. (Genesis 1:6, 7, 8.) The Greeks translated it by στερεωμα but badly: the Latins imitated them when they used the expression “firmament:” but it is taken for the heavens, and for the whole space
between us and heaven, and yet it is above the world. God shows his throne above the expanse of heaven, not without himself,
lest the Prophet should conceive anything earthly. For we know how inclined men’s minds are to their own fictions. But when
God is mentioned, we cannot conceive anything aright unless we raise all our senses above the whole world. God, therefore, to raise up the mind of his Prophet,
and to show himself at hand that the
Prophet may reverently attend to the oracles, and then that he may regard the heavenly glory of God with becoming humility,
interposed the expansion between his throne and the earth. It follows —